Prostration
Prostration can be practised to the object of refuge or as part of the Guru Yoga.
It is one of the best methods for purifying the seeds of unskilful Karma, particularly of physical Karma.
It is effective against karmic obstacles, delusions, and especially counteracts pride.
The meaning of the Tibetan term ‘chak tsal’ is ‘requesting the hand’; we request to be given what is in the Buddha’s hand – his virtuous qualities of body, speech, and mind.
Two Methods of Prostration
There are two methods of prostration involving either three or four centres. In one, we touch the crown of the head, the forehead, the neck and the chest; in the other, simply the crown, the neck and the chest are touched, and this is also considered sufficient.
If we do prostrations by touching three points, then:
(a) the crown symbolises our desire to attain the Buddha’s body,
(b) the neck, his speech, and
(c) the chest, his mind.
To obtain these three, we must master wisdom and means, both inseparably united. As we touch the three centres, our hands symbolise this. There are different ways of joining the palms, but in the Mahayana tradition the thumbs are tucked in the gem holding gesture.
We may prostrate either by placing only the knees, forehead, and palms on the ground, or by making a full prostration in which the whole body touches the ground and the arms are outstretched. If there is sufficient space, it is always better to perform full prostrations in which case it is important to rise quickly.
The correct time to rest when making prostrations is after rising and not when one is on the ground.
As in all things, we should take care to follow the proper procedure because the consequences of knowing a rule yet transgressing it are serious. In the case to rest on the ground out of laziness may result in an unfortunate rebirth.
On rising, the palms should be flat on the ground. Using the knuckles as a means of support shows disrespect towards the object of prostration because it is lazy and may result in rebirth as an animal with hooves.
Prostration if practised incorrectly is harmful, just as food which is meant for our nourishment if wrongly used can be a cause of death.
The performance of full prostrations is more beneficial since the merit accumulated equals the atoms in the earth beneath the outstretched body.
If they are done correctly with the proper intention, then the merit acquired may result in rebirth as a Cakravartin king.
In the Manjusrivikriditt-Sutra taught by the Buddha to Manjushri, the benefit of skilful prostrations and the bad effects of unskilful ones are discussed in great detail.
Since prostrations are a powerful means of creating merit, we may infer that our failure to enjoy their potential effects is caused either by our incorrect practice or by a strong manifestation of delusions which counteracts the seeds of skilful Karma.
In the Sutra given by the Buddha to Manjushri, he mentions hatred as being the most destructive of all delusions since it annihilates all skilful Karma that has been accumulated.
When making prostrations, we should recite the Triskandhasutra, a form of confession which mentions the names of thirty-five Tathagatas and the ways in which we transgress the Buddha’s teaching.
It takes about forty prostrations to complete one recitation after which one begins again. The body makes the physical movements; by repeating the Sutra we make prostration of speech; and our deep respect towards the object of refuge constitutes mental prostration.
If we practise in this way, we make prostration through all three doors and not merely with the body.
It is wise to begin with fifty prostrations gradually increasing to one hundred, then to one hundred and fifty, and so forth. Otherwise, the only result will be exhaustion which is not the intended purpose.
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